discharging and executing of our callings or we must not give over our lawfull callings for fear of any danger that is like to accrue Although the Jews went about to stone Christ f Ioh. 11.8 and the Nazarens to cast him down a high rock yet he doth not give over preaching They of Lystra stone Paul and yet he returns again Quest 2 Why must no fear of danger deterre us from our Vocations Answ 1 First because Functions are commanded and enjoyned by God and therefore it is a sin for a man to give over his Vocation Answ 2 Secondly because protection is promised in our lawfull callings and therefore we may boldly hope for and expect it yea to leave that place wherein God hath put us for fear of danger likely to ensue is direct diffidencie and distrust Quest 3 Is it lawfull then to tempt the providence of God for this seems no other than to foresee danger and not to prevent it Answ We must distinguish of tempting the providence of God thus Into the Greatest dangers we may boldly intrude our selves if we have a calling thereunto from God Least dangers we may not intrude our selves without a calling For First some sin by too much boldnesse and presumption without a calling And Secondly others offend by too much fear in their calling as Moses did Exo. 4. Quest 4 What need had Christ of a ship to passe over he brought Israel through the red Sea Exod. 14. and made Peter walk upon the water Matth. 14. and therefore could he not have done so now himself Answ Christ hereby shews that he undertook both our infirmities and the remedies against them that so he might be united unto us every way Nonâ—gebâ—â— navi sed navis illo Chrys hom 12. de variis locis The ship stood in need of him and not he of the ship § 3. And came into his own City Sect. 3 What City was this whereunto Christ came Quest 1 First some say it was Nazareth Hier. s but Answ 1 S. Mark contradicts this chap. 2.1 Secondly some say it was Capernaum Calvin Answ 2 Beza and this is the truth as appears Mat. 4.13 Why is it called his City Quest 2 First some think because he was born there Answ 1 but this is false Secondly some think because he was free of Answ 2 this City and was not herein as a stranger But as the former is certainly false so this is uncertainly true Thirdly the reason of the phrase is because Answ 3 he dwelt there Mat. 4.13 Christum Bethlehem tulit Nazareth educavit Capernaum erat perpetuum habitaculum Chrys s Christ was born in Bethlehem brought up in Nazareth and dwelt in Capernaum Why did Christ make choice of Capernaum to Quest 3 dwell in or now to come unto First because the Nazarites had cast him out Answ 1 from amongst them Luke 4.29 Muscul s Secondly because many of his Disciples dwelt Answ 2 there Peter and Andrew Math. 4.18 Iames and Iohn verse 21. to teach us That Christ will dwell with those who are his Ioh. 17.21 26. and 14.23 Rev. 3.20 and 1 Ioh. 1.3 c. and 2 Cor. 6.16 Ioh. 12.26 and 14.3 Rev. 14.14 And by his communion and fellowship make them happy and blessed Wherein doth the happinesse of the Saints Quest 4 with whom Christ dwels consist First If Christ be with them he will enlighten Answ 1 their understandings And Secondly restrain and keep them from sin Answ 2 And Thirdly reduce them from sin by Repentance Answ 3 And Fourthly excite them unto cheerfulnesse in Answ 4 the performance of that which is good And Fifthly corroborate and strengthen them Answ 5 both unto the perfecting of and persevering in good works And Sixthly will fill them with ineffable joy and Answ 6 comfort 1 Pet. 1.8 VERS 2. Vers 2 And behold they brought unto him a man sick of the Palsie lying on a bed And Iesus seeing their faith saith unto the sick of the Palsie Son be of good cheer thy sins be forgiven thee In our Saviours speech unto this sick man are expressed three great and singular benefits and prerogatives of the Faithfull namely First their filiation exprest in this word Son § 1. And Secondly their joy implyed in these words be of good cheer § 2. And Thirdly their remission and reconciliation laid down in these words Thy sins be forgiven thee § 3. Sect. 1 § 1. Son Quest 1 Is God or Christ the father of sinners is he not rather their enemy and judge yea doth not Christ himself say that he is the father onely of the Faithfull and righteous Luke 12.30 Answ 1 First we must distinguish between sinners for of them there be two sorts to wit I. Averse and obstinate sinners which will not repent Ier. 3.12 And II. Penitent sinners who turn from their sins Zach. 1.3 Those are not sons but These are as 2 Cor. 3.17 18. Thus a Physitian is the Father of those sick persons whom he takes care of Now we see that this sick man comes by faith unto Christ the Text saying plainly Iesus seeing their faith that is both of the persons bringing and of the person brought Answ 2 Secondly this sick man was not now a sinner because he was cured and healed For I. He had Faith as aforesaid And II. Christ had pardoned and forgiven his sins as here Quest 2 How are the Faithfull and true penitent sinners the children of Christ for he is their Brother not Father Psalm 22.22 Matthew 25.40 and 28.10 Romans 8.29 and Hebrews 2.11 Answ Christ is our Brother as he is Man and our Father as he is God for although there be three persons yet there is but one Deity whence the Son is said to adopt sons Thom. 3.23.4 yea we pray unto Christ and the holy Ghost Our Father Thom. ibid. for whatsoever God the Father doth unto us God the Son doth also that is in all things co-operates and co-works with the Son Besides Christ himself saith Behold me and the children which thou hast given me where implicitly he calleth himself a childe or Son and that for a double cause namely First to shew that he is God with the Father My Father and I are one And Secondly Observ to shew the prerogative of all those who come unto Christ by Faith namely that they shall be made his sons as Ioh. 1.12 Are those that come unto Christ onely then Quest 3 made his sons after they come are they not already his sons when they come This phrase or title of Son is used diversly Answ namely First sometimes Son signifies the son of God by nature and generation and thus Christ is the alone and onely begotten Son of God Secondly Son signifies sometimes those who are the sons of God by a particular ordination and thus Magistrates Judges Rulers and Princes are called sons I have said ye are the children of the most high Psal 82.6 Thirdly sometimes by this title Son are meant
Lord might double all their losses unto them Fourthly God hereby would let us see how carefull hee is of us when wee are in neede either by comforting of us in our affliction or by avenging himselfe upon those that injure us or by giving us contented hearts willing to endure or undergoe whatsoever our God layes upon us And this last was fulfilled in Ioseph who although that hee were a great Heire yet hee was contented with his poore lowe and present condition being herein a patterne and president unto us that as hee which was supposed to bee the father of Christ and was indeede the right Heire unto the kingdome of Israel was content with that lot of the things of this life which God alotted and measured forth unto him so all they that suppose themselves to bee the children of Christ Observa and are indeed Heires of the kingdome of heaven should bee willingly and cherefully contented with their present condition although they bee brought from riches to poverty from the throne to the dunghill and from ruling a Septer to handle a saw as Ioseph was to maintaine life Hic labor hoc opus est this is Quest 3 will some say durus sermo a very had taske because in this regard it is hard to descend and a bitter thing to be brought from plenty to poverty from honour to a low estate and therfore how or wherby may we be strengthened thus to submit our selves to what estate or condition soever the Lord shal call us unto with this contentednesse of minde that was in holy Ioseph blessed Mary I answer Answ CoÌ„tentation is to be corroborated by these meditations First remember if thou have victum amictum food rayment thou hast enough and therefore having that be contented b 1 Tim. 6.8 Secondly remember this is the worke of God art thou from plenty brought to poverty with Iob this is Gods work or art thou brought from a high estate to a low as Ioseph here remember the Lord hath a hand in it and therefore murmure not against him but rather be contented Thirdly remember God â—ries thee hereby as he did Iob to see whether thou wilt serve him in adversitie when hee crosseth thee as well as in prosperitie when hee blesseth thee as did Iob and therefore bee content and patient and quit thy selfe like a man Fourthly remember all the children of God are made partakers of some affliction or other either in body or minde or estate or children or friends or good name and therefore bee thou contented with thy crosse whatsoever it bee Solamen misaris semper habere pares thou art no worse than others yea thou hast many copartners in misery and therefore thou mayst beare thy burthen the more cheerfully Fiftly remember if thou be crossed and afflicted in temporall things it is an argument of thy filiation or adoption into the fellowship of sonnes they being bastards and no sonnes that are are afflicted with no stripes Heb. 12.8 And therfore thou shouldest rejoyce when thou art afflicted much more be content with it Sixtly remember the way unto heaven and glory is by poverty adversity sicknesse patient enduring of wrongs injuries losses crosses and the like and therefore these things considered there is great reason to bee content with our condition although wee bee brought with Ioseph from heires apparent of a Crowne to poore handy-craftsmen Sect. 3 § 3. Iacob begat Ioseph the husband of Mary Quest 1 Here it may be demanded why is the genealogie of Ioseph here declared Christ being not borne of him but onely supposed so to be This question is urged by all the Jewes and Pagans against this our Evangelist as unanswerable arguing thus either Jesus was the naturall Son of Ioseph that is naturally begotten by him and then he is not God for whatsoever is borne of the flesh is flesh c Ioh. 3.6 or else Christ is not the naturall sonne of Ioseph and then Iosephs genealogie doth neither appertaine unto Christ nor at all prove Christ to be the Sonne of God Answ 1 Hereunto it is answered commonly by the Christians thus although Ioseph were onely the supposed Father of Christ and not the naturall yet Iosephs genealogie doth prove Jesus to be the son of David because Mary also was of the same Tribe of Iudah and family of David This they prove thus Ioseph was a just man and one that feared the Lord and therefore marries one of his owne Tribe and family according to the Law d Numb 36.8 9. every daughter that possesseth an inheritance in any tribe of the Children of Israel shall bee wife unto one of the family of the Tribe of her Father c. If this probation were solide the whole argument were solved but I finde that this law is not universall but limited and restrained pertaining onely to those daughters who were left alone in their family together with their fathers inheritance as were the daughters of Zelaphead e Num. 26.33 27.7 and 36.2.6 and therefore before this probation will be allowed it must first bee proved that Mary the B. Virgin was such a one left alone in her family with her Fathers inheritance which cannot be proved from scripture but rather the contrary that her condition was poore and meane and low in regard of temporall possessions And therefore seeing this answer doth not satisfie nor solve the doubt we will produce another from the Scriptures Answ 2 Saint Matthew here doth plainely demonstrate two things First that Jesus was not begotten by Ioseph but borne of Mary verse 18. before Ioseph and Mary came together she was found with child of the Holy Ghost Secondly that Jesus was the sonne of David and Abraham verse 1. and therefore Jesus of necessity must bee the sonne of David either by Father or Mother i. e. Ioseph or Mary but not by his Father Ioseph as is shewed from verse 18. but by his Mother who therefore must needs bee the daughter of David Againe Luke 1.31 the Angel sent unto the Virgin Mary doth call Jesus the child that is to be borne of her the sonne of David but David was not the Father of Jesus by Ioseph but by Mary and therefore Mary was the daughter of David So also in divers other places of Scripture Christ is called the sonne of David and of the seede of David f Rom. 1.3 and 2 Tim. 2.8 and Apoc 22.16 which he could not be but by the Mother And thus these places doe firmely prove that Ioseph and Mary were both of the same Tribe and family of David But here another question doth arise If it bee Quest 2 thus that Christ is not the sonne of Ioseph why then doth not the Evangelist here rather reckon up the genealogie of Mary then of Ioseph To this first some answer that Saint Matthew doth Answ 1 this ex opinione vulgi because hee would observe that common opinion that was of Christ to wit that he
therefore can we know what religion is according to the doctrine of the Scriptures Answ 1 First all things in the New Testament and Epistles of the Apostles are not hard but some onely 2 Pet. 3.16 Answ 2 Secondly those things which are necessary to be knowne unto faith and salvation may bee knowne viz. I. By a diligent reading of the Word And II. By a frequent and attentive hearing of the Word And III. By a sincere and strict obeying of the Word read and heard And IV. By comparing place with place and judging of every place with humility and not with wilfulnesse or selfe-conceitednesse And V. By fervent prayer unto God to enlighten our understanding and to anoint our eyes with that eye salve that we may perceive what we reade and heare Answ 3 Thirdly in the New Testament two things are principally aimed at to wit I. The exaltation of the name and glory of our Lord and Saviour Iesus Christ And II. The spirituall worship and service of God and Christ And therefore that doctrine is according to the doctrine of the Apostles which teacheth us rightly to worship to searve God and Christ as is prescribed in the Word namely First by a mortification of the flesh and a dying unto sinne And Secondly by a newnesse of life and a living unto God And Thirdly by a spirituall obedience Quest 7 How must wee so professe Religion that wee may be certainely assured that Christ will confesse us Answ 1 First forsake not Religion for gaine or the pleasures or honours of the world as many doe The Citizens of Heidelberge leaving a little Village called the Holy Mount Tilly from thence battered the Citie So Religion being once forsaken we are easily overcome because without Religion wee are truely miserable And therefore neither a Land nor Citie in generall nor any particular person should forgoe or fall from the profession of Religion Secondly forsake not truth for errour nor religion Answ 2 for superstition nor God for Idols as the Philistines who would forgoe the Arke for Dagon Woe be to that people or person that shall thus reward the Lord to forsake the ever-living waters and digge to themselves Cistâ—rnes that wil hold no water Thirdly doe not staine the purity of Religion Answ 3 with the blots and blemishes of sinne For God and Mammon and the Arke and Dagon cannot stand together Wherefore wee must labour that we may be purged from all pollutions both of the flesh and spirit 2 Corinthians 7.1 Fourthly direct we all our actions according Answ 4 to the rule of Religion and Law and word of God Psalme 119 9.105 Here two things are worth our observation namely I. The sacred Scriptures teach and instruct all sorts of men how to walke and live as for example the Word teacheth Kings Princes and Iudges Psal 82. and Bishops 1 Tim. 5. Yea both wise men and fooles old and young Eccles 11. and 12. The Word directs Husbands how to carry themselves unto their Wives and Wives unto their Husbands Fathers unto their Children and Children unto their Parents Servants unto their Masters and Masters unto their Servants Colos 3. 4. Ephes 5. and 6. yea in the Word both rich and poore are taught And who not II. The Scripture descends to all the particular actions of our lives Forbidding First all grosse and enormious sinnes as Drunkennesse Adultery Oppression Vsury and the like Rom. 13.13 And Secondly all small and petty things as namely I. The detaining of the poore mans wages Levit. 19. And II. Filthy and impure communication Ephes 5.3 And III. How wee must beare our selves in selling Levit. 25.14 Prov. 20.14 And IV. What wee must doe about Corne-selling Ames 8. Prov. 11.26 And V. To avoid Suretiship Prov. 6.1 and 17.18 And VI. To leave gleanings for the poore Levit 19.9 And VII It teacheth huswifery Proverbes 31. Yea VIII It teacheth us how to eat or what to doe when wee eate i Corinth 10 31. 1 Tim. 4.4 Now to what end is all this but only to teach us that all sorts of men in all the severall actions of their lives are to be regulated by the word of God And therefore Religion doth not require only the worke of the Lords day although many will not give God that but it requires the labour of the whole life and that all our workes should bee directed with conscience rightly informed And if wee doe thus that is preferre Religion before gaine and Idols and sinne and square all the actions of our lives by the Word of God then wee may certainely expect that reward of glory which is here promised § 3. Whosoever denieth me before men Sect. 3 How manifold is denial or how many kinds Quest 1 thereof are there Deniall is manifold to wit there is Negatio First Di nitatis a refusall of dignity or honour Thus Moses denied to be Pharaohs sonne in law or his daughters son Hebrewes 11.24 Secondly Sacerdotis thus the Israelites denied and refused Moses saying who made thee a Ruler and a Iudge Act. 7.35 Thirdly Resurrectionis Thus the Sadduces denied that there was any Resurrection Luke 20.27 Fourthly Mendacitatis when men deny the truth as Sarah did Gen. 18.15 Fiftly Pompositatis of pride when men raised and promoted unto honour will not daigne to acknowledge or take notice of their poore friends and kindred Iob 8.18 Sixtly Timiditatis of fearfulnesse thus Peter denied Christ Marke 14.71 but of this by and by Seventhly Parcitatis vel Cupiditatis of coveteousnesse when men deny to relieve or to give almes unto the poore Iob 31.16 Eightly Egoitatis and thus wee are commanded to deny our selves Matth. 16.24 Ninthly Deitatis or Infidelitatis when men through Infidelity deny God Now this is two-fold viz I. When men deny God the Father who is denied three manner of wayes namely either First Directly Corde ore simul when men deny God both with their hearts and tongues as the Atheists doe Psal 14.1 Or Secondly Indirectly Corde tantum only in heart that is when men deny the providence of God and all his Attributes that is when men blasphemously affirme either I. That God is ignorant of humane things and knowes not what is done on the earth Iob 22.12 Psalme 10.11 and 64.6 Or II. That he cares not for the things of this life but Susque deque habet although hee sees humane things and knowes what is done below yet hee cares not which way they goe Or III. That hee cannot resist the wicked world Iob 22.17 Psalme 10.4 and 12.5 k 2 King 18.32 Or IV. That hee neither is able to punish the wicked and wickednesse of the world nor to reward the righteousnesse of the righteous Iob 21.14 15. Psalme 10.3 Zeph. 1.13 Thirdly God is denied in our workes Titus 1.16 They professe that they know God but in their workes they deny him that is although they know him yet they doe not worship and serve him But of
and confident in errours and false zeale How is the constancie or confidence of Ministers Quest 5 to be regulated First they must teach nothing but the word Answ 1 and truth and Gospel and religion onely that which they receive from the Lord 1 Corinth 15. Act. 20.28 Answ 2 Secondly they must herein propound no other ends unto themselves but only the glory of Christ and the progresse of the Gospel not their owne praise or profit Answ 3 Thirdly they must utter and deliver nothing at least publikely either rawly or undigestedly or rashly or inconsiderately or unmodestly which afterwards upon serious and mature deliberation they are ashamed of or repent Answ 4 Fourthly they must remember that they serve God and not men and that I. Hee will protect and defend them so long as they are about his work worship service Yea II. That hee will call them to give account of their stewardship and if they have beene negligent then their judgement shall be great But III. If they have beene faithfull in the Ministerie then great is their reward in heaven Answ 5 Fiftly they must deny the world and themselves yea all things that might hinder and distract them from the faithfull officiating of their great and weighty calling And in these things the constancie and confidence of Ministers doth consist As these words went you out to see a Reed shaken with the wind are referred to Iohn and according to the opinion of some spoken in Iohns defence So are also these went you out to see a man in soft rayment or one who was gorgeously attired as Courtiers use to bee No Iohn was no such man for he lived austerely Here two things are observable viz. Luk. 7.33.34 First Christ lived otherwise then Iohn did â—t and yet he praiseth Iohn to teach us Observ 2 That others are not to be deprived or defrauded of their due and deserved praise because wee our selves doe otherwise Secondly that an austere life is commandable amongst Christians Why is an austere life so commendable for the Saints First because wee have denied the world being crucified unto it and it unto us Rom. 6.2 How can they that are dead in sinne live therein and how can they that are dead unto the world delight therein Secondly because a Court-like fine feminine dainty and soft life becomes not a Saint Thirdly because how can we perswade others to mortification if we our selves be contrary Answ 2 Secondly some imagine our Saviour to have propounded this question Went you out to see a Reed shaken with the wind by way of reproofe unto the people and it seemes to incline to both as if Christ should say Iohn was no Reed that is I. A contemptible and despicable man or one who was worthy to be sleighted Matth. 12.20 and 27.29 Yea although hee was but a meane man in the eye and estimation of the world yet the Ministery of the word is not to bee despised for the poverty or low estate of the Ministers II. Iohn was no spectacle or gazing stock curiously to bee looked upon or to bee heaâ—d onely out of a curious and itching desire to heare new things but out of a desire to learne and that thereby both life and soule might be reformed and renewed § Yea I say unto you and more then a Prophet Sect. 3 Our Saviour by his authority Ego deco doth confirme their judgement who did so highly esteeme the Prophet and pronounceth him to be greater then a Prophet and more honourable then those who live in Kings Courts Whence wee may learne That it is a greater praise Observ and commendation to be a Prophet then to be highly honoured and favoured in the Courts of Princes Deut. 34.10 and 2 King 8.15 Why is a Prophet so full of honour esteem Quest 1 First because hee is the Interpreter betwixt Answ 1 God and his people Secondly because they have power to beget Answ 2 children unto God Michah 3.8 and 1 Corinth 5. whence Kings have called them Fathers Thirdly because they pray for us and blesse Answ 3 us Fourtly because they are inspired from above Answ 4 and enlightned with a divine spirit Michah 3.8 and 2 Pet. 1 20. c. which is most excellent of al. What things are requisite in a true Prophet Quest 2 First hee ought to know hidden and secret Answ 1 things and that either I. Absolutely things to come Or II. Respectively and thus he ought in respect of himselfe to know things which are remote or done out of his presence as Elias knew of the avarice of Gehazi or in respect of all hee ought to know the frame and temper and disposition and secret passages of the heart of man in generall although he cannot know the secrets of any particular mans heart without a speciall revelation Secondly he ought to understand and to bee Answ 2 skilfull in the mysteries of the word not in the matters of the world Thirdly hee ought to deliver no message unto Answ 3 to the people but that which he receiveth from the Lord and that which he receives that hee must deliver is the Lords command not as his owne conceit Iohn 11.51 Fourthly hee ought so to bee taught that he Answ 4 may understand what is taught him for otherwise hee is a Seer not a Prophet Pharaoh Baâ—â—asar Nebuchaâ—â—â—zzar saw visions but they did not understand them and therefore were no Prophets Fiftly a Prophet ought to be inspired with a Answ 5 Propheticall Spirit and power that he may thereby be able both to understand himselfe and to declare unto others the misteries of Religion and hidden things of God How was Iohn Baptist more then a Prophet Quest 3 First because hee prophesied in the womb Answ 1 Luke 1 4â— Secondly because he was nearest unto Christ Answ 2 of all the Prophets the other Prophets prophesied that Christ would come hereafter this Prophet proclaimed that hee was come already and was the first Preacher of the Gospell Mat. 3.2 Thirdly hence he spake more plainely and plenarily of Christ then any or all the rest As He is amongst you And I stand in need to be baptized of thee And behold the Lamb of God And He must increase and I must decrease and the like Answ 4 Fourthly Iohn is greater then the Prophets because hee was foretold of by the Prophets and was partly the Object of the Prophets Reade Esa 40. Malach. 4. Answ 5 Fiftly Iohn was Terminus legis Evangelij As Iacobs hand held Esaus heele so Iohn as it were with one hand held the Law and with the other the Gospell and was the last Prophet and the first Apostle yea like the corner stone of the Old and New Testament Verse 10 VERS 10. For this is hee of whom it is written Behold I send my Messenger before thy face which shall prepare thy way before thee Observ Wee may observe hence That Christ prepares the heart before he will possesse or inhabit it
I rather thinke that when one devill casts out another it is done by a secret compact and liking betwixt them howsoever it seemes otherwise to us For our Saviour seems directly to deny the Schoole-mens assertion when he saith How can Satan cast out Satan c. Marke 3.23 c. Answ 2 Secondly therefore Christ casts not out the Devill by Beelzebub the Prince of the devils as is most evident by these reasons viz. I. Because then a kingdome should be divided against it selfe which is absurd Luke 11.17.18 II. Because their children cast him out as they thought otherwise then by the helpe of Sathan t Luke 11.19 III. Because hee being stronger then Sathan cast him out by the finger of God Luke 11.20 IV. Because Sathan scatters but Christ gathers and therefore Christ workes not his Miracles by the helpe of Sathan Luke 11.23 V. Because Christ raiseth the dead unto life which the Devill cannot doe Nisi praestigio u Thom. 1.91.2.1 114.4.2 Quest 2 If there bee divine power in Christ over Sathan then why doth he suffer Sathan to afflict his servants Answ He permits it for our good to teach us how great the power of Sathan is if it were not restrained and limited by the Lord that knowing it we may be fearefull to offend him lest in his anger he should let Sathan loose upon us Vers 27 VERS 27. And if I by Beelzebub cast out devils by whom doe your children cast them out Therefore they shall be your Iudges Object The Papists stiffely maintaine that the gift of working Miracles doth yet continue in the Church and they argue thus The Church of the New Testament is nothing inferiour to that of the old But the Iewish Church before the comming of Christ was the Church of the old Testament and had the power and gift of casting out devils Therefore the same remaineth still in the Church The Minor is proved from this verse where our Saviour saith If I through Beelzebub cast out devils then by whom doe your children cast them out In which words hee ascribeth this gift unto the Jewes Answ 1 First some by children here understand the Apostles who were Jewes borne and had received from Christ this gift and power to cast out devils Now if this exposition be true yet it makes nothing for the Papists because the Apostles had it extraordinarily Secondly but I rather with Calvin thinke that Answ 2 by Children are meant the Exorcising Jewes which were before Christs time who did cast out Devills among them pretending an ability to doe this worke in the name of God and so the Jewes did conceive that they did it by the finger of God whereas in truth they were all flat Sorcerers and did it by vertue of a league and compact made with the Devill Now this practise is still common with the Papists and was frequent among the Jewes and we reade of these Exorcists Acts 19.13 16. Now if any should demand from whence they sprung Iosephus Antiq. lib. 4. Ca. 2. saith that these Exorcists tooke their Originall from Solomon to whom God gave an art against Devills for the benefit of men by certaine inchantments to asswage sicknesses and by conjurations to put Devils to flight binding them from returning againe And this Art Iosephus saith remained untill his time For he saw one Eleazarus healing those who were possessed in the presence of Vespasian and his Sons and of divers others And the manner of it was this he put a ring to the Nostrils of the man possessed having under the Seale thereof a root shewed by Solomon and so he drew the Devil out by his nostrils who thereupon fell downe Then he conjured him giving him Solomons oath never to returne againe saying a charme over him made by Solomon And that it might be the more evident that the Devill went out of him the Exorcist commanded him to overthrow a Bason of water which was set there as lie went out Now this was effected by meere conjuration For what vertue can there be in any roote or hearbe in the world available to command and enforce Sathan to depart out of a man possessed Thirdly the meaning of our Saviour in this Answ 3 place is in effect thus much If I by the power of Beelzebub c. that is you have amongst you sundry Magicians and Exorcists who pretend and excercise the gift of casting out Devills and you thinke they doe it by the power of God why then doe you not carry the same opinion of mee also Or those amongst you who cast out devills you condemne not neither thinke that they doe it by any compact with the Devill but rather hold them worthy of all honour because they are a meanes of so great a benefit unto you And therefore it is not the thing which I doe that ye cavill at but it is my person against which yee are maliciously bent wherefore the children of Israell shall be your Judges because in your approving of them and upbraiding of me your malice against me doth evidently appeare VERS 29. Vers 29 Or else how can one enter into a strong mans house and spoile his goods except he first binde the strong man and then hee will spoile his house It is questioned by some whether Christs blood was given as a price of our Redemption to the Divell or to God Now we say that Christ by his death and the power of his blood hath delivered us from the power of darkenesse and hell Colos 1.13 which price was paid unto God to satisfie his justice and not given unto Sathan for God is the judge Sathan is the Iaylor to whom the judge did deliver us because of our sinnes Luke 12.38 The debt wherein we stood bound was unto our Lord and Master and hee in Justice delivered us to the Iaylor till wee should pay all that was due Matth. 18.34 Now this debt Christ paid and that to God not to the Devill and the debt beeing once paid the Jaylor hath no longer charge nor power to keep us in prison This our Doctrine amongst other Arguments is proved from this verse thus Our Saviour Christ is compared to a victorious man that bindeth the strong man which is the Devill and entreth by force into his house spoileth him of his goods that is delivereth them whom Sathan held as his owne proper goods and captives in prison Christ entred then by force not by a price by assaulting not by assenting by warre not by wages by fettering the strong man not by feeing him by loosing our bands not by giving any thing into Sathans hands Willet Synops fol. 1136. Vers 31.32 VERS 31.32 Wherefore I say unto you all manner of sinne and blasphemy shall bee forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men And whosoever speaketh a word against the Sonne of man it shall be forgiven him but whosoever speaketh against the Holy
other But Denarius being a latine name and part of the tribute which they paid to the Romans and consequently a civill and prophane payment it is not like that it was reckoned after the account of the Sanctuary Answ 3 Thirdly neither was this Denarius the same with the Didrachma the halfe sicle mentioned in this place for the Denarius and Roman penny is almost the same with the Grecians Drachma the eighth part of an ounce and the fourth part of a sicle and the tenth part of the French Crown that is three shillings six pence French Budeus and about six pence halfe peny sterling or thereabouts it was as much as an old Groat when eight Groats made an ounce Answ 4 Fourthly this therefore is most likely saith Doctor Willet upon Exod. 30.13 qu. 20. that both in this place and also Chap. 22.19 mention is made of tribute or poll-money as the Syrian Interpreter cals it Argentum Capitationis head or pol-mony Mark 12.14 But Beza saith that in his ancient Greeke Copie in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribute hee found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head money in that place of Saint Mark. Sect. 2 § 2. Came unto Peter These words are urged by Canisius Observ to prove the Primacie of Peter because the Receivers of custome come unto him First among the twelve Apostles Peter wee Answ 1 grant had a three-fold priviledge or prerogative as namely I. Of authority now by the priviledge of authority I mean a preheminence in regard of estimation whereby hee was had in reverence above the rest of the twelve Apostles for Cephas with Iames and Iohn are called Pillars and seemed to be great Gal 2.6.9 II. He had the prerogative and preheminence of Primacie because he was the first named as the fore-man of the Quest Matth. 10.2 III. Hee had the priviledge of principality among the twelve because in regard of the measure of grace hee excelled the rest for when Christ asked his Disciples whom they said hee was Peter as being of greatest ability and zeal answered for them all Matth. 16.16 I use this clause among the twelve because Paul excelled Peter every way in learning zeal and understanding as farre as Peter excelled the rest Secondly but wee deny that Peter was the Answ 2 Prince of the Apostles or the Monarch of the Church I enlarge not this because wee have proved it sufficiently before Chap. 10.2 § 2. and also have much further to cleare it afterwards § 3. Of whom doe the Kings of the earth take Sect. 3 custome or tribute How came it to passe that this halfe shekel Quest or Didrachma which at first was ordained to bee paid as an offering to the Lord Exod. 30.13 was paid by Christ and others for tribute unto the Roman Emperours It so pleased God that this portion which was first set apart for the use of the Temple Answ was usurped by the Roman Emperours and turned to a civill use and that First because Dei jugum excusserant they had cast off the Lords yoke the Lord departed from his right and delivered them over unto haâ—d Lords Calvin And Secondly because they gave but with a grudgeing mind to the Temple they are now turned over unto others for so it falleth out often that Quod Deo denegamus hostis heripiat what we deny unto God the enemy taketh away Gelas in Exod. And Thirdly because by the comming of Christ the externall worship prescribed by Moses was to be abolished God would have this pension taken away from the Temple whereby it was maintained Simler s Exod. 30.13 And Fourthly although our Saviour did pay this tribute yet did hee not thereby approve the unjust exactions and impositions of the Romans but giveth for or in the doing of it this reason lest wee should offend that is Ne suspiciâ—â—em illis demus c. lest wee should give them occasion of suspicion as though wee should be sedicious or disturbe the Kingdome h Muscul s Christ therefore by his example teacheth the people not to move any tumult or sedition about their tribute as they had before time but willingly submit themselvs to that yoke which for their sinnes was laid upon them Sect. 4 § 4. Then are the children free Object 1 These words are objected by Sampsons Foxes the Anabaptists and the Papists whose heads are diametrally opposite but in their tailes they carry fire-brands for the destruction of Protestants and the truth which they professe Answ The Anabaptists object this place against Christian Magistrates and Governors thus Christ here saith that the Kings sonnes are free from tribute and therefore so are also the sonnes of God from subjection unto any but only Christ Christ speaketh this of himselfe who by his birth was Heir to the Crown and Kingdom of the Iews and therefore by right was to pay none neither did but for avoiding of offence only as Mr. Perkins thinks although some others thinke otherwise as followes in the next question wherefore this place serves not at all for freeing of others from obedience to the civil Magistrate or any Christian Governors Object 2 The Papists object these words to prove that the goods of the Clergie both secular and Ecclesiasticall are and ought to be exempted from paying of tribute to Princes some of them reason thus out of these words Christ saith to Peter What thinkest thou Simon of whom do the Kings of the Nations receive tribute of their own or of strangers Simon answered of strangers the Lord said then are the children free But Clergy-men are the children of the kingdom therefore they ought to be free Thus reasoneth Marsilius de Padua and the Rhemists Mat. 17. sect 8. Bellarmine reasoneth thus The children of Kings with their families are exempted from paying of Tribute Mat. 17.26 but the Clergy properly belongs unto the family of Christ and therefore they are exempt from tribute Answ 1 First here is a grosse absurdity committed on all hands for they teach and hold that the Clergie have not this liberty and immunity from paying of tribute by the Law or word of God but by the grant of Princes themselves Rhemist Annâ—t Rom. 13. § 5. Bellarm. de Clâ—ricis cap. 28. and yet they go about against themselves and their own assertion to prove this Tenet from Scripture Answ 2 Secondly to Marsilius his Argument Bellarmine himself gives a double answer viz. I. That by this reason all Christians as well as Clerks should be exempted from tribute because they are all the sons of God being born a new in Baptisme II. Christ speaketh onely of himself that as Kings children are freed from tribute so much more he who is the son and heir apparâ—nt of the King of kings should be exempted from all temporall tribute Answ 3 Thirdly Christ standeth not upon any such privilege as he might justly allege but notwithstanding lest he should offend yieldeth to pay tribute therefore by the words of our Saviour it is
Adam was the first righteous man yet if the Church of the Righteous should therefore be said to begin at him then by the same reason the Church of the wicked should begin at him also because as he was the first Saint so he was also the first Sinner as he was the first righteous man so he was the first rebellious Now it is not meete that both the Churches should take their beginning at one and the same man Et ideo recte distinguuntur duo c. And therefore fitly there are two distinguished that so from a Righteous man namely Abel the Church of the Righteous might take her beginning and contrarily from Cain who was finally wicked the Church of the wicked might likewise take hers Sect. 3 § 3. Vnto the blood of Zacharias whom ye slew betweene the Temple and the Altar St. Augustine Serm. 242. de tempore layes down the History of this Zachary thus Zacharias the high Priest reproving the rebellious people for their neglect of the worship of God and his sacred Lawes was slaine of the people and the detestable band of the Jewes dyed the pavement with his blood in the ninth yeare of the raigne of Joas King of Iudah which cruelty against this good man the whole Nation of the Jewes paid deare for for when a yeare was past an Army of the Syrians came up against Ioas and slew all the Princes of Iudah and Hierusalem Rabbi Iehosua reporteth that 211000. were slaine in the Field and 94000. in the City for the expiation of the bloud of Zacharias which bloud boyled out of the earth till that day as it were out of a seething Caldron Quest Unto whom may this murder be fitly resembled Answ Unto those who receive the Lords Supper unworthily For First when the Jewes slew Zacharias they slew a Prophet and they who receive the Lords Supper unworthily slay the chiefest Prophet of all Secondly as Zacharias was slaine by the Jewes on the Sabbath day so is Christ by the unworthy receivers of this Sacrament it being ordinarily celebrated upon the Lords day Thirdly as the Jewes shed Zacharias his bloud in the Temple so doe unprepared Communicants spill and spurne the blood of Christ in his Fathers house Fourthly as the Jewes slew him upon the Altar so Christ is crucified againe upon the Lords Table the Metaphoricall Altar by wicked receivers Fifthly as there was no dust to cover the blood of Zacharias where it was shed so no more is there at the Lords Table Weemse christian synag pag. 287. VERS 37. O Hierusalem Hierusalem Vers 37 thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and ye would not § 1. O Hierusalem Hierusalem Sect. 1 Why doth our Saviour repeat Quest or double this word First he shewes hereby how he is in a manner Answ 1 amazed with admiration that after so many great benefits the Jewes should yet remaine unthankfull And Secondly he shewes hereby his detestation of Answ 2 this ingratitude Thirdly he excites them hereby unto a serious Answ 3 meditation of their misery and his mercy of their rebellion and his pitty commiseration and deploration for them § 2. How gladly would I have gathered you together Sect. 2 but ye would not What is the true sense and meaning of these words Oh Hierusalem Quest I would gladly have gathered thy children together but ye would not First some answer that Christ by his Antecedent Answ 1 will would gather the Jewes as a Hen gathereth her Chickens but by his consequent will he would scatter them through all Nations Damascene de orthodox fid Lib. 2. Cap. 29. doth set downe two wils of God the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Antecedent the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consequent Now some Moderne Divines describe both the parts of it thus I. The Antecedent will of God say they is that whereby God doth wils any thing to the reasonable creature before all the actions of it or before any act of that creature II. The Consequent will is that whereby he doth will any thing to the reasonable creature after any one act or after many acts of the creature Their meaning is this God at first did really and fully intend and will to save the Jewes but afterwards perceiving their stubbornesse obstinacy and disobedience he did intend and will to destroy them Secondly others answer that Christ as man willed Answ 2 their conversion and salvation See the second Answer of the foregoing Objection Or Answ 3 Thirdly Christ speakes this by way of approbation in regard of them and their good I would have gathered them together c. That is it would have beene well with them and for them if they would have heard my cals and turned unto me but they would not and therefore they shall be made desolate and miserable verse 38. Or Fourthly our Saviour speakes this by way of Answ 4 command I would have gathered you together c. That is I commanded you to come unto me and it was your duty to have come at my call and to have given the utmost of your endeavour to obey my behests but ye would not and therfore for the neglect of your duty you are left without excuse Or Fifthly Christ hereby shewes the nature of his word and the dispensation thereof which doth Answ 5 instantly perswade unto faith and obedience But of this more in the last answer Or Answ 6 Sixthly our Saviour meanes that by these meanes which the Jewes enjoyed many were and are daily effectually called unto God and converted Answ 7 Seventhly Christ speakes here to Ierusalem and saith That he would have gathered her Children together but Hierusalem her selfe resisted with all her power Now Hierusalem is one thing and her children another who here are expressely distinguished from the City I. By Hierusalem we may understand the Priests Levits Scribes Pharisees and the Prince of the people for these did most of all withstand CHRIST II. By her Children we may understand the people Now our Saviour saith That he would have gathered together these children and questionlesse he gâ—thered together many of theÌ„ but the Scribes Pharisees and Priests did withstand it with all their might and as much as in them lay Answ 8 Eightlâ— our Saviour speakes here of his revealed will Calvin harm Evang. saith That the will of God here spoken of is to be considered by the effect When he sendeth forth Preachers to move all to turne unto him he is rightly said that he would gather them Cajetane in hunc locum excellently explicates these words of our Saviours Quoties volui voluntate signi praecipiendo monendo visitando per Prophetas et demum per meipsum How often would I have gathered you together that is by my revealed will for I have counselled and advised you I have commanded and injoyned you I
fasting and an empty stomacke is a meanes to make us send up lowd and strong cryes unto God Thirdly by attending unto the word of God and the preaching thereof that both I. It may instruct us how to carry our selves in the receiving of this holy Sacrament And also II. That it may excite and kindle our affections unto that which is good Acts 8. â— And thus we see what is required of us in regard of the time before we come unto the Table of the Lord. Secondly this Execution respects the time present wherein there are two things to be considered to wit First the Action or the receiving of the Elements wherein also two things are required viz. I. We must take the Elements into our hands and in so doing remember First that these are signes and seales of Gods love unto us and that out of his unspeakable love he hath given us this bread CHRIST from heaven Iohn 6.50 And with him will afford unto us whatsoever is good Romans 8.32 And Secondly we must remember that by taking the Elements of bread and wine we doe bind and oblige our selves unto the service of GOD that is we promise and vow that henceforth seeing the Lord on his part hath made such gracious promises unto us we will labour to cleanse our selves from all pollutions of the flesh and spirit a Corinthians 7.1 and live not according to the will of the flesh nor of the will of man but of the will of GOD revealed in his word 1 Peter 4.2 3. II. We must eate the Elements and receive them into our body wherein two things are to be done namely First as we are fed by these so we must expect that Christ will feed our soules viz. I. As corporall bread feeds the body so this spirituall bread will feed the soule and so nourish it that it shall grow and increase in spirituall strength because it is the flesh of CHRIST truly to those who are worthy receivers II. As wine is profitable for the body so is the blood of Christ for the soule For First it washeth us from all pollution and contamination of sinne 1 Iohn 1.7 Secondly it anoints us with grace and spirituall strength 2. Corinthians 1.21 and 1 Iohn 2.27 Thirdly it doth renew increase and excite our affections and internall spirits and doth inflame our hearts with a strong and unfained love towards God Cantis 1.1 Secondly if when we receive the Elements we doe not thinke of these things neither are sensible of them but remaine yet as senselesse as the child was notwithstanding Elisha's Servant laying his Masters staffe upon it 2. King 4.31 Then I. Wee must lament and mourne as Ioshua did even untill the Evening 7.6 7. and as the Eleven Tribes did when they were overcome of the Benjamites Iudges 20.20 We must bewaile and grieve for this our insensibility II. We must besides this sorrow of heart reiterate the supplications and prayers of our mouths crying mightily unto God for the pardon of our sinnes for the assurance of his love and our regeneration and incorporation into CHRIST and for preservation from sinne and in grace untill he bring us to glory Secondly in the time of celebration or receiving of the Lords Supper beside the Action of taking and eating the Elements there is also to be considered the manner of doing it and that is it must be done Reverently For when we come unto the Table of the Lord we may truly say Surely the Lord is in this place Genes 28.16 And we may thinke that we heare the Lord speaking thus unto us Put of thy shoes for the place whereon thou standest is holy ground Exodus 3.5 Is it lawfull to kneele at the receiving of the Lords Supper Quest First for answer hereunto J referre my Reader Answ 1 to our Reverend Prelate Bp. Morton who hath sufficiently answered whatsoever malice it selfe can say against this practise of our Church in his defence of the Ceremonies Page 244 c. unto the end of the Booke Secondly I onely adde a word or two which J Answ 2 will lay downe briefly in these particulars viz. I. To kneele in worship to the creature is Jdolatry Isa 45.23 and Exod 20.5 II. We must come reverently unto God and no man can come too reverently before him yea Chrysostome cals this Sacrament Tremendum Mysterium the mystery to be admired as wonderfull and terrible because the breaking of the bread upon the Table doth represent unto us the killing of Christ upon the Altar and the cutting of him as it were into pieces for our sakes and therefore how reverently should we partake of this Paschall Lambe III. The gesture of the body is in it selfe indifferent I prove this First from our Church and State who say in the Preface of Cerem in the Booke of Common prayers In our doings we condemne no other Nation nor prescribe any thing but to our owne people onely For we thinke it convenient that every Countrey should use such Ceremonies as they shall thinke best For to sit stand kneele or walke be not of the substance of the Sacrament And therefore in these outward rites and Ceremonies we must observe the counsell that Augustine saith August epist ad Casulanum 86. was given unto him by Ambrose For he demanding of Ambrose whether it were lawfull to fast on the Sabbath day or not to fast seeing that among the Churches there was some diversity in this point Quando hic sum saith he non jejuno Sabbato quando Romae sum jejuno Sabbato c. When I am here I fast not on Saturday when J am at Rome I doe fast on Saturday and to what Church soever you come keepe the custome thereof if you will neither suffer nor give offence Secondly from Fricius Lib. 2. de Eccles tract 8. In these words Ad sacram Domini coenam gratiarum actio et precatio addenda est in quibus est tota vis adorandi utrumque eorum fieri posse flexis genibus et sedendo et ambulando Christi exemplo doceri potest c. That is The adoration which we are and ought to give in the celebrating and receiving of the Lords Supper doth consist in prayers and prayses both which and that by the example of CHRIST may be performed either kneeling or standing or sitting or walking for in the garden CHRIST fell upon his face as saith St. Matthew or upon his knee â—s saith St. Luke 22.41 when he prayed unto his Father So he gives thankes either sitting or as I rather thinke standing Matthew 11.15 Yea CHRISTS gesture was a kind of sitting when he celebrated the Lords Supper wherein when he had taken bread hee gave thankes A coena item postquam surrexit ambulando orat patrem yea after he rose from Supper he prayed unto his Father walking Multi sunt aegroti c. There are many sicke persons who can onely lye and neither sit nor stand nor kneele who are not to